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Washington's God: Religion, Liberty, and the Father of Our Country, by Michael Novak, Jana Novak
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In Washington’s God Michael Novak-one of America’s leading neoconservative pundits-and his daughter, Jana, uncover George Washington’s religious life. Finally the record is set straight on the most thoroughly misunderstood aspect of Washington’s life. The Novaks focus on Washington’s strong trust in divine Providence and see this belief as providing the unifying narrative to his monumental life.
- Sales Rank: #970602 in eBooks
- Published on: 2007-02-13
- Released on: 2007-02-13
- Format: Kindle eBook
Most helpful customer reviews
51 of 62 people found the following review helpful.
Washington: a typical Churchman of his day
By Walter Mitty
First off, let me say that I know the author and count the Novaks as friends of our family. Having said that, I am an actual Anglican, born to the old Episcopal church, baptized, confirmed, and married by the traditional Book of Common Prayer. I mention this because contemporary Episcopalianism has veered far off course from the Anglicanism of Washington's day, while I have made a serious study of just that: the Anglicanism of the 17th, 18th and 19th Centuries.
I also state that I am a layman, albeit one with a very keen interest in my Christian heritate. Michael is somewhat hampered in his investigation by his own Roman Catholicism, which of necessity means he comes to Washington not as a coreligionist, and dependent on others for their perspective on the Church of England.
Chrisitanity of the 18th C is not the Christianity of today. Methodism and Evangelicalism as we know them were unheard of and would have been regarded as madness any earlier than they appeared. Until then, Protestants in particular took Christ's admonition to pray in one's closet -- privately -- very seriously. Congregational worship, according to the 1662 edition of hte Book of Common Prayer, left little room for improvisation or personal input. It was formal, elegant, ancient even then, and it was almost unthinkable to fiddle with its carefully considered proscriptions. It necessesarily formed the religous mind of those who worshiped by it in church. In the BCP, the Christian God is often called by "Almighty God", "Father in heaven" and similar Old Testament names. Jesus Christ's name is used, but in specific places in specific prayers, usually only at Holy Communion.
This is to say, the Anglican of old would be aghast to presume too much familiarity with Lord Jesus! Recall this is an age of excruciatingly specific ettiquitte and protocol. Being "buddies" with the Christ would have caused Washington a burst blood vessel in his head!
Also, public prayer was expected to be lead by a minister of God's word, not a layman. In the privacy of one's home, the husband and father was expected to act as chief priest and lead family prayer -- but this too was considered extraordinarily private and not something to be broadcast from a soapbox. It would certianly not be written about in letters.
As to the matter of the Lord's Supper, this too is not what modern Christians anachronistically make it to be. Anglicans were of mixed mind -- and still are today -- as to the meaning of the consecrated bread and wine of Holy Communion. Was it the Real Presence in transubstantiated form? Spiritually? Merely a symbol? Was Christ present bodily, spiritually, or only in memoriam? These were serious questions and not completely answered in 1776. They are not answered in 2006.
Whichever belief Washington may have had about the Supper of the Lord, one thing all Anglicans believed is that it was "Romish" to Communicate too frequently. The rubrics of the Prayerbook tell the faithful Anglican he must Communicate only on Easter Day! It was not uncommon in the Episcopal church as recently as the 1950s to take Communion only on very holy days, even as many observed Good Friday fasts.
Further, Anglicanism is particular in prohibiting any "notorious evildoer", anyone not in love and charity with his neighbors, or anyone conscious of grave sin from the Table of the Lord. This injunction is made before each Communion and it is not uncommon for communicants even today to refrain from the Eucharist if htey feel unworthy, lest they experience the eternal damnation of their soul as warned by Saint Paul.
It is entirely possible Washington, given his extraordinary sense of honor and keen sinfulness, may simply have believed himself unworthy of communicating while he was engaged in warfare.
In any case, most Anglican would have approached the Lord's Table on Easter and perhaps special days of Thanksgiving and not very much more often.
Dr. Novak is, sadly, unacquainted with this historical practice, and so he did not properly address it in his book.
Bottom line, Washington's public behavior was perhaps the epitome of a holy Anglican. Reserved, careful not to presume too much familiarity with the Lord Christ himself, fearful of unworthy Communication, too humble and reserved to dare brag of the Almighty's favour and goodness towards him.
No, Washington was no Deist and those who say so are ignoramouses. Washington was a Vestryman who understood his place with the Lord God Almighty and dared not presume on his Providence.
Please read the 1662 Book of Common Prayer, which may be found online at [...] Read it and you will understand Washington and his God. You might even join him in reverent worship.
25 of 31 people found the following review helpful.
Mixed Review? Look Again
By Jane Porter
In quoting the thoughtful review by Al Zambone in Christianity Today, David Vinzant leaves out the favorable parts. Read a sample for yourself:
"The Novaks' central argument, following several chapters recapitulating Washington's life, is based upon Washington's incessant appeals to and observations of the ways of Providence. This is something ignored or dismissed by many biographers, which is foolish; Washington used 'Providence' so often that it can be characterized as one of his three ruling ideas of how the world works or should work (the other two, I believe, are 'West' and 'Union'). His idea of Providence was that it was the intervention of an all-powerful and all-merciful God in the events of mankind. This Providence was often seen as working the near-miraculous, such as in the Continental Army's escape through night and fog from Brooklyn past the British fleet. Washington's 'Providence,' the Novaks convincingly demonstrate, is not impersonal fate; moreover, Washington does not view Providence as always being on his side. While he often describes Providence as benevolent and God as merciful, his favorite description of Providence is 'inscrutable.' Providence is not the leader of America's team; It does what It does, and is not always understood by a humanity that is being done unto. In the face of Providence, Washington is both thankful and resigned. Indeed, Washington's very last words as he died, 'Tis well,' reflect the most important belief of his life."
"For Washington, Providence had a personality. Thus it is difficult, as the Novaks further argue, to describe Washington as a Deist in the classic 18th-century sense. Many if not all Deists would accept the concept of Providence in general terms, as the overarching care of the Creator-God for the world that He had established. However they would be quick to deride any idea that this God would intervene in the world using anything that seemed even vaguely miraculous; in theological terms, they denied the need for special providence. Washington, however, often appeals precisely to special Providence. Moreover, as in his letter to the Hebrew Congregation in Savannah, Washington identifies that special Providence as being none other than Jehovah, 'who long since delivered the Hebrews from their Egyptian oppressors' and whose 'agency has lately been conspicuous, in establishing these United States as an independent nation.'"
The small dissent in Zambone's review that Vinzant does quote, on the portraits of the Virgin Mary and St. John in Mount Vernon and Washington's unusually active work as a vestryman, occur on but three pages in WASHINGTON'S GOD (pp. 168-170). In fact, the review slightly misstates the points the Novaks made on those pages. Check it out yourself.
6 of 6 people found the following review helpful.
Was George Washington a Christian?
By Robert C. Rogers
Was George Washington a deist or a Christian? It is an important question, as Washington was not only the first president but the most respected of all of America's founding fathers.
In their book, "Washington's God," Michael and Jana Novak investigate Washington's public and private life to answer this question. The evidence is mixed:
Toward the view that Washington was a deist: Washington rarely referred to Jesus Christ (although he did write a letter to the Delaware Indians and recommend the religion of Jesus Christ), but instead he preferred the term "Providence," or generic terms like "the Author of our Blessed Religion." Washington regularly refused to take communion at church. When asked point-blank if he believed in Jesus Christ, he would not answer the question. When he died, he did not ask for a minister, and simply said, "'Tis well."
Toward the view that Washington was a Christian: Washington was a member of the Anglican church, which he attended regularly, including overseeing business of his local church. He agreed to be godfather to eight children, something the less religious Thomas Jefferson refused to do. He spoke of "Providence" in Christian terms, not deist terms. A deist believes God is like a watchmaker who makes the world and then is not involved; Washington instead spoke of divine Providence intervening and bringing together the events that led to his victory in the American Revolution. His reluctance to explicitly state his faith in Jesus Christ can be understood as typical for an Anglican who is more reserved about public expressions of faith. Nevertheless, there are reports of him privately praying during the war, and he insisted on having chaplains in the Continental Army. After his death, Martha Washington spoke of it as a Christian death.
On balance, Novak concludes that while he was very private about his faith, George Washington was, indeed, a Christian. He notes that Washington believed in religious liberty and opposed a state church, but Washington supported an accomodationist view of church and state that allows for public expresssions of general faith in the public square, without an endorsement of any particular denomination.
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